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Ilham Dilman [85]I. Dilman [9]Ilharn Dilman [1]Iliiam Dilman [1]
Ilman Dilman [1]
  1. Ilham Dilman (1959). The Unconscious. Mind 68 (October):446-473.
  2.  69
    Ilham Dilman (1965). Life and Meaning. Philosophy 40 (154):320 - 333.
    People sometimes ask whether their lives are meaningful or not, whether or not their lives add up to anything. Sometimes they also ask whether life as such is meaningful or not. These are not unconnected questions. Still they are not questions which everyone asks himself. Nor do we always readily recognise what one who asks these questions wants to know. There are some people who will not even find such questions sensible. Some will regard them not as questions but simply (...)
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  3.  46
    Ilham Dilman (1970). Wittgenstein, Philosophy and Logic. Analysis 31 (2):33 - 42.
    This article is concerned to say something about what the study of logic meant to wittgenstein. It is concerned to bring out why the kind of questions wittgenstein raised about logic and mathematics cannot be pursued in a purely formal and abstract manner-As russell pursued them to a very large extent. It tries to understand the prominence wittgenstein gave to a study of these questions in his philosophical investigations and to appreciate the sense in which he regarded a study of (...)
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  4.  8
    Ilham Dilman (2004). Wittgenstein and the Question of Linguistic Idealism. In Denis McManus (ed.), Wittgenstein and Scepticism. Routledge 162--177.
  5.  19
    Stanley Cavell, J. Conant, C. Diamond, I. Dilman, P. M. S. Hacker, B. F. McGuinness, A. Palmer, D. Z. Phillips, R. Rhees & J. Schulte (2001). On Wittgenstein. Philosophical Investigations 24 (2):89-184.
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  6. Ilham Dilman (1999). Free Will: An Historical and Philosophical Introduction. Routledge.
    The debate between free will and its opposing doctrine, determinism, is one of the key issues in philosophy. Ilham Dilman brings together all the dimensions of the problem of free will with examples from literature, ethics and psychoanalysis, and draws out valuable insights from both sides of the freedom-determinism divide. The book provides a comprehensive introduction to this highly important question and examines the contributions made by sixteen of the most outstanding thinkers from the time of early Greece to modern (...)
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  7.  25
    İlham Dilman (1999). Shame, Guilt and Remorse. Philosophical Investigations 22 (4):312–329.
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  8.  32
    Ilham Dilman (1968). Imagination. Analysis 28 (3):90 - 97.
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  9.  7
    İlham Dilman (2002). Wittgenstein's Copernican Revolution: The Question of Linguistic Idealism. Palgrave.
    Wittgenstein's Copernican Revolution explores the relation between language and reality without embracing Linguistic Realism and without courting any form of Linguistic Idealism either. It argues that this is precisely what Wittgenstein does. This book also examines some well known contemporary philosophers who have been concerned with this same question.
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  10.  44
    Ilham Dilman (2000). Psychology and Human Behaviour: Is There a Limit to Psychological Explanation? Philosophy 75 (2):183-201.
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  11.  40
    İlham Dilman (2002). Body and Soul. Philosophical Investigations 25 (1):54–66.
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  12.  27
    Ilham Dilman & Hidé Ishiguro (1967). Symposium: Imagination. Aristotelian Society Supplementary Volume 41:19 - 56.
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  13. Ilham Dilman (1975). Induction and Deduction, A Study in Wittgenstein. Mind 84 (334):297-299.
     
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  14.  9
    Ilham Dilman (1975). Wisdom's Philosophy of Religion: Part I: Religion and Reason. Canadian Journal of Philosophy 5 (4):473 - 495.
    I begin with a brief statement of wisdom's view of the nature of religious belief, its truth and the kind of reasoning to which it is amenable. i then try to disentangle the truth and falsity which, as i see it, this view contains. i agree that the believer and non-believer differ in the way they "see" things even when they do not differ in their expectations about an afterlife. i characterize this difference as "conceptual". i then discuss what it (...)
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  15.  21
    Ilham Dilman (1975). Wisdom'S Philosophy Of Religion--Part Ii: Metaphysical And Religious Transcendence. Canadian Journal of Philosophy 5 (December):497-521.
    Wisdom holds that the reference in many religious beliefs to what lies beyond the world and "transcends" the senses is misleading. religious beliefs speak and can only speak about the world we know by means of the senses. to embrace much of what christians believe means for a person to change in himself and come into contact with something "within" him. i argue, first, that there is a sense of transcendence which is immune from wisdom's criticism and, secondly, that while (...)
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  16.  4
    Gregory McCulloch & Ilham Dilman (1996). Existentialist Critiques of Cartesianism. Philosophical Quarterly 46 (183):241.
    This book is a discussion of Heidegger's, Sartre's and Marcel's rejection of Cartesian epistemology, the scepticism to which it leads and its objectivist conception of human existence. It compares this rejection with Wittgenstein's rejection of these conceptions of man, his relation to the knowledge of what belongs to the world in which he lives. It concentrates on the existentialist critiques of consciousness as a substance and of the self as such a substance, of each person's body as something external to (...)
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  17.  13
    Ilham Dilman (1972). Is the Unconscious a Theoretical Construct? The Monist 56 (July):313-341.
  18.  10
    İlham Dilman (2001). Critical Notice: Raimond Gaita, A Common Humanity. Philosophical Investigations 24 (4):347-360.
  19.  3
    Ilham Dilman (1968). Dostoyevsky as Philosopher: A Short Note: PHILOSOPHY. Philosophy 43 (165):280-284.
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  20.  4
    İlham Dilman (1973). Wittgenstein on the Soul. Royal Institute of Philosophy Lectures 7:162-192.
    It is sometimes said that a human being has a soul, whereas animals and lifeless things do not. The distinction made is of significance probably for most religions. Although it sets man apart and places him in a unique category, it should not be taken to imply that there is no difference between what is alive and has sentience, apart from man, and what is lifeless and unconscious. This was Descartes' error. For he ran together several distinctions and equated the (...)
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  21.  6
    David McNaughton, Christopher Chern, How Many Selves Make Me, Stephen Rl, He is Like & Ilham Dilman (forthcoming). Philosophy News. Cogito.
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  22.  10
    Ilham Dilman (1989). False Emotions. Proceedings of the Aristotelian Society 287:287-295.
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  23.  13
    Ilham Dilman (1961). Dreams. Review of Metaphysics 15 (1):108 - 117.
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  24.  21
    Ilham Dilman (1966). Professor Malcolm on Dreams. Analysis 26 (March):129-134.
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  25.  12
    Ilham Dilman (1968). Professor Hepburn on Meaning in Life. Religious Studies 3 (2):547 - 554.
    Some people do not find much sense in talk about meaning in life. Some people think that such talk cannot have or express any sense, that those who find sense in it must be under an illusion. Some others think that if one is inclined to think that such talk cannot have any sense that is because one misconstrues its logic. So they set off to show us how it is to be construed if what is said here is to (...)
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  26. İlham Dilman (1998). Love: Its Forms, Dimensions, and Paradoxes. St. Martin's Press.
    If there is an inherent connection between love and generosity, between love and creativeness, as this book argues there is, then how can love itself be selfish, destructive and tyrannical? Concerned with questions about love in its different forms, this book seeks and discusses the views of writers--Plato, Proust, Sartre, Freud, D. H. Lawrence, Erich Fromm, C. S. Lewis, Kierkegaard, Simone Weil and Kahlil Gibran--who have suggested distinctive solutions to the problems which love poses in the face of its obstacles. (...)
     
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  27.  17
    İlham Dilman (1998). The Philosopher and the Fly Bottle. Ratio 11 (2):102–124.
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  28. Gordon Baker, Ilham Dilman & David G. Stern (2005). Wittgenstein's Method: Neglected Aspects. Philosophy 80 (313):432-455.
     
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  29.  2
    İlham Dilman (1983). Dostoyevsky: Psychology and the Novelist. Royal Institute of Philosophy Lectures 16:95-114.
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  30.  12
    Ilham Dilman (1971). On Wittgenstein's Last Notes (1950–51) On Certainty. Philosophy 46 (176):162-.
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  31.  15
    Ilham Dilman (1999). Jonathan Lear, Open Minded: Working Out the Logic of the Soul. Philosophical Investigations 22 (3):285–294.
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  32.  11
    Ilham Dilman (1978). Universals: Bambrough on Wittgenstein. Proceedings of the Aristotelian Society 79:35 - 58.
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  33.  2
    R. S. Downie, Ilham Dilman & D. Z. Phillips (1972). Sense and Delusion. Philosophical Quarterly 22 (87):184.
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  34.  8
    Ilham Dilman (1998). Heidegger. International Philosophical Quarterly 38 (4):446-448.
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  35.  4
    İlham Dilman (1991). Sartre and Our Identity as Individuals. Royal Institute of Philosophy Supplement 29:245-264.
    The question about ‘identity’ under consideration in this paper is different from the one discussed in some of the other papers—for instance by Geoffrey Madell and Lars Herzberg. That question arises from the fact that human beings change in appearance and behaviour in the course of their life. By and large we have no trouble in recognizing them but we may wonder what it is that remains the same in them or about them so that we recognize them, address them (...)
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  36. İlham Dilman (1987). Love and Human Separateness. B. Blackwell.
  37.  7
    İlham Dilman (1996). Cambridge Philosophers VII: Wisdom. Philosophy 71 (278):577 - 590.
    John Wisdom studied ‘moral sciences’ in Cambridge under G. E. Moore and C. D. Broad. His first post as a teacher of philosophy was at St Andrew's University under F. G. Stout . His early books Interpretation and Analysis and Problems of Mind and Matter and a series of articles on ‘Logical Constructions’ in Mind 1931-33, later published as a book , belong to this time.
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  38.  8
    Ilham Dilman (1981). Nielsen on Wisdom's Philosophy of Religion. Philosophical Investigations 4 (2):50-57.
    This is a reply to nielsen's discussion in "philosophical investigations" (vol. 3, No. 4, Fall 1980) of my two papers 'wisdom's philosophy of religion' ("c. J. P." dec. 1975). In it I attempt to correct some misunderstandings and reply to some criticisms regarding what I said in my papers about 'religious transcendence', 'the relation between religion and life', 'religious truth', 'religion and myth', 'experience of god', And 'philosophy and religious belief'.
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  39.  9
    Ilham Dilman (2000). Self-Fulfilment by Alan Gewirth. Princeton University Press, 1998. Philosophy 75 (1):131-149.
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  40.  8
    I. Dilman (1982). Happiness. Journal of Medical Ethics 8 (4):199-202.
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  41. Ilham Dilman (1984). Freud and the Mind. Blackwell.
  42.  2
    Ilham Dilman (1984). Quine on Ontology, Necessity, and Experience: A Philosophical Critique. State University of New York Press.
    Throughout this systematic analysis, the author questions basic assumptions on which the Quinean edifice rests. The book argues that Quine's notion of ontology is riddled with inconsistencies and singles out examples for discussion.
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  43.  7
    Ilham Dilman (1968). Dostoyevsky as Philosopher: A Short Note. Philosophy 43 (165):280 - 284.
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  44.  2
    Ilham Dilman (1979). Morality and the Inner Life: A Study in Plato's Gorgias. Barnes & Noble Books.
  45.  6
    Ilham Dilman (1967). Paradox and Discovery. [REVIEW] Philosophy 42 (160):155 - 159.
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  46.  6
    Ilham Dilman (1994). Ten Answers for Psycho-Analysis. Philosophy 69 (269):353 - 363.
    Professor Phillips′s short paper ‘Ten Questions for Psycho-Analysis’ goes back a long time to 1964 or 65. The questions were originally directed to me after a paper I read to the Philosophical Society in Swansea. I have answered some of these questions in my books on Freud, though perhaps not to Phillips′s satisfaction. Here I shall try to do so again, however briefly.
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  47.  5
    İlham Dilman (1984). Reason, Passion and the Will. Philosophy 59 (228):185 - 204.
    Fulke Greville speaks of the will as inevitably divided between reason and passion. Shakespeare takes such a division seriously but, through Hamlet, he recognizes the possibility of reason and passion being united in a man's will and purpose.
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  48. İlham Dilman (1973). Induction and Deduction. Oxford,B. Blackwell.
  49.  6
    Ilham Dilman (1976). Reviews. [REVIEW] British Journal for the Philosophy of Science 27 (2):191--197.
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  50.  4
    İlham Dilman (1971). Review: On Wittgenstein's Last Notes (1950-51). [REVIEW] Philosophy 46 (176):162 - 168.
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